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The Volume Throws Light On Various Issues And Problems In Classical Indian Philosophical Tradition Concerning The Structure Of Language And Meaning, Particularly Referring To The Theories And Philosophies Of Bhartrhari And Nyaya And Purva-Mimamsa Philosophies Of Language. It Also Involves The Contemporary Western Perspective In The Course Of Analysis.
What can the philosophy of language learn from the classical Indian philosophical tradition? As recently as twenty or thirty years ago this question simply would not have arisen. If a practitioner of analytic philosophy of language of that time had any view of Indian philosophy at all, it was most likely to be the stereotyped picture of a gaggle of navel gazing mystics making vaguely Bradley-esque pronouncements on the oneness of the one that was one once. Much work has been done in the intervening years to overthrow that stereotype. Thanks to the efforts of such scholars as J. N. Mohanty, B. K. Matilal, and Karl Potter, philoso phers working in the analytic tradition have begun to discover something of the range and the rigor of classical Indian work in epistemolgy and metaphysics. Thus for instance, at least some recent discussions of personal identity reflect an awareness that the Indian Buddhist tradition might prove an important source of insights into the ramifications of a reductionist approach to personal identity. In philosophy of language, though, things have not improved all that much. While the old stereotype may no longer prevail among its practitioners, I suspect that they would not view classical Indian philoso phy as an important source of insights into issues in their field. Nor are they to be faulted for this.
This introduction brings to life the main themes in Indian philosophy of language by using an accessible translation of an Indian classical text to provide an entry into the world of Indian linguistic theories. Malcolm Keating draws on Mukula's Fundamentals of the Communicative Function to show the ability of language to convey a wide range of meanings and introduce ideas about testimony, pragmatics, and religious implications. Along with a complete translation of this foundational text, Keating also provides: - Clear explanations of themes such as reference, figuration and sentence meaning - Commentary illuminating connections between Mukula and contemporary philosophy - Romanized text of the Sanskrit - A glossary of terms and annotated bibliography - A chronology of important figures and dates By complementing a historically-informed introduction with a focused study of an influential primary text, Keating responds to the need for a reliable guide to better understand theories of language and related issues in Indian philosophy.
Language (śabda) occupied a central yet often unacknowledged place in classical Indian philosophical thought. Foundational thinkers considered topics such as the nature of language, its relationship to reality, the nature and existence of linguistic units and their capacity to convey meaning, and the role of language in the interpretation of sacred writings. The first reader on language in—and the language of—classical Indian philosophy, A Śabda Reader offers a comprehensive and pedagogically valuable treatment of this topic and its importance to Indian philosophical thought. A Śabda Reader brings together newly translated passages by authors from a variety of traditions—Brahmin, Buddhist, Jaina—representing a number of schools of thought. It illuminates issues such as how Brahmanical thinkers understood the Veda and conceived of Sanskrit; how Buddhist thinkers came to assign importance to language’s link to phenomenal reality; how Jains saw language as strictly material; the possibility of self-contradictory sentences; and how words affect thought. Throughout, the volume shows that linguistic presuppositions and implicit notions about language often play as significant a role as explicit ideas and formal theories. Including an introduction that places the texts and ideas in their historical and cultural context, A Śabda Reader sheds light on a crucial aspect of classical Indian thought and in so doing deepens our understanding of the philosophy of language.
Peter Adamson and Jonardon Ganeri present a lively introduction to one of the world's richest intellectual traditions: the philosophy of classical India. They begin with the earliest extant literature, the Vedas, and the explanatory works that these inspired, known as Upaniṣads. They also discuss other famous texts of classical Vedic culture, especially the Mahābhārata and its most notable section, the Bhagavad-Gīta, alongside the rise of Buddhism and Jainism. In this opening section, Adamson and Ganeri emphasize the way that philosophy was practiced as a form of life in search of liberation from suffering. Next, the pair move on to the explosion of philosophical speculation devoted to foundational texts called 'sutras,' discussing such traditions as the logical and epistemological Nyāya school, the monism of Advaita Vedānta, and the spiritual discipline of Yoga. In the final section of the book, they chart further developments within Buddhism, highlighting Nagārjuna's radical critique of 'non-dependent' concepts and the no-self philosophy of mind found in authors like Dignāga, and within Jainism, focusing especially on its 'standpoint' epistemology. Unlike other introductions that cover the main schools and positions in classical Indian philosophy, Adamson and Ganeri's lively guide also pays attention to philosophical themes such as non-violence, political authority, and the status of women, while considering textual traditions typically left out of overviews of Indian thought, like the Cārvaka school, Tantra, and aesthetic theory as well. Adamson and Ganeri conclude by focusing on the much-debated question of whether Indian philosophy may have influenced ancient Greek philosophy and, from there, evaluate the impact that this area of philosophy had on later Western thought.
"This book is a concordance of theories of Indian tradition. An analytic approach has been made on the theories available in Paninian, Nyaya-vaisesika, Purvamimamsa and Vedanta schools to show the consistency of the discourse made by traditional philosophers who claim themselves to be astika or Vedacentric. Attempts also have been made to establish that the traditional Indian theories of language are undoubtedly relevant for solving some problems raised in modern philosophy of language."
Peter Adamson and Jonardon Ganeri present a lively introduction to one of the world's richest intellectual traditions: the philosophy of classical India. They begin with the earliest extant literature, the Vedas, and the explanatory works that these inspired, known as Upanisads. They also discuss other famous texts of classical Vedic culture, especially the Mahbhr=ar=ata and its most notable section, the Bhagavad- G=ita, alongside the rise ofBuddhism and Jainism. This opening section emphasizes the way that philosophy was practiced as a form of life in search of liberation from suffering. From there, Adamson and Ganeri move on to the explosion of philosophicalspeculation devoted to foundational texts called 'sutras,' discussing such traditions as the logical and epistemological Ny=aya school, the monism of Advaita Ved=anta, and the spiritual discipline of Yoga. The final section charts further developments within Buddhism, highlighting Nag=arjuna's radical critique of 'non-dependent' concepts and the no-self philosophy of mind found in authors like Dign=aga, and within Jainism, focusing especially on its 'standpoint' epistemology. Adamson and Ganerithen conclude by considering much-debated question of whether Indian philosophy may have influenced ancient Greek philosophy and the impact that this area of philosophy on later Western thought. Unlikeother introductions that cover the main schools and positions, consider philosophical themes such as non-violence, political authority, and the status of women, while also covering textual traditions typically left out of overviews of Indian thought, like the C=arv=aka school, Tantra, and aesthetic theory.
The relation between language and mind is a fascinating area in both the Western and the Indian philosophical modes of thinking. Indian philosophers of languageraise the question: How does the hearer derivve knowledge from the speaker's utterances? In the process of finding an answer, they developed some important insights into language and cognition, language generated awareness, etc. In many of their formulations the concept of mind is assumed as the background of linguistic activity. This volume throws light on various debates concerning the relation between language and mind as conceived in the Classical Indian Tradition. This book is the second of a two-volume project dealing with languagfe and mind. The first dealt with the Western perspective and the present work deals with the Classical Indian Perspective.
Ethics and the History of Indian Philosophy, by Shyam Ranganathan, presents a compelling, systematic explication of the moral philosophical content of history of Indian philosophy in contrast to the received wisdom in Indology and comparative philosophy that Indian philosophers were scarcely interested in ethics. Unlike most works on the topic, this book makes a case for the positive place of ethics in the history of Indian philosophy by drawing upon recent work in metaethics and metamorality, and by providing a through analysis of the meaning of moral concepts and PHILOSOPHY itself- in addition to explicating the texts of Indian authors. In Ranganathan`s account, Indian philosophy shines with distinct options in ethics that find their likeness in the writings of the Ancient in the West, such as Plato and the Neo-Platonists, and not in the anthropocentric or positivistic options that have dominated the recent Western tradition.
The Bloomsbury Research Handbook of Indian Philosophy of Language presents a systematic survey of philosophy of language in the Indian tradition, providing an up-to-date research resource for better understanding the history and future direction of the field. Each chapter addresses a particular philosophical problem from the viewpoint of seminal traditions and specific thinkers. Covering the philosophical insight on language found in the mainstream philosophies of Vyakarana, Mima?sa, Nyaya, Vedanta, Buddhism, and Alankarasastra, the chapters tackle crucial semantic and pragmatic questions such as the relation of the speaker to reality, the use of metalanguage, the distinction between sentences, elliptic statements, and figurative usages, and the impact of textual structures on the philosophical message. Complete with further reading suggestions and an annotated bibliography, this collection makes an important contribution to both Eastern and Western contemporary philosophy of language.